Surah 4. An-Nisaa, Ayah 79
| مَا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ ۖ وَمَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ ۚ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولًا ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا |
| Transliteration | : | maa as.aaba -ka min h.asanah fa- min 'allaah wa- maa as.aaba -ka min sayyi'ah fa- min nafs -ka wa- arsalnaa -ka li- an- naas rasol(an) wa- kafaa bi- 'allaah shahed(an) |
| Pickthall | : | Whatever of good befalleth thee ( O man ) it is from Allah, and whatever of ill befalleth thee it is from thyself. We have sent thee ( Muhammad ) as a messenger unto mankind and Allah is sufficient as witness. |
| Asad | : | Whatever good happens to thee is from God; and whatever evil befalls thee is from thyself.94 AND WE have sent thee [O Muhammad] as an apostle unto all mankind: and none can bear witness [thereto] as God does. |
| Malik | : | Whatever benefit comes to you O people, it is by Allah's grace; and whatever loss you suffer, it is the result of your own doings. We have sent you, O Muhammad, as a Rasool to mankind. Allah is your All-Sufficient Witness. |
| Yusuf Ali | : | Whatever good (O man!) happens to thee is from Allah; but whatever evil happens to thee is from thy (own) soul. And We have sent thee as an Apostle to (instruct) mankind: and enough is Allah for a witness. 598 |
Note - 94There is no contradiction between this statement and the
preceding one that "all is from God". In the world-view
of the Qur'an, God is the ultimate source of all
happening: consequently, all good that comes to man and
all evil that befalls him flows, in the last resort, from
God's will. However, not everything that man regards as
"evil fortune" is really, in its final effect, evil -
for, "it may well be that you hate a thing the while it
is good for you, and it may well be that you love a thing
the while it is bad for you: and God knows, whereas you
do not know" (2:216). Thus, many an apparent "evil" may
sometimes be no more than a trial and a God-willed means
of spiritual growth through suffering, and need not
necessarily be the result of a wrong choice or a wrong
deed on the part of the person thus afflicted. It is,
therefore, obvious that the "evil" or "evil fortune" of
which this verse speaks has a restricted connotation,
inasmuch as it refers to evil in the moral sense of the
word: that is to say, to suffering resulting from the
actions or the behaviour of the person concerned, and
this in accordance with the natural law of cause and
effect which God has decreed for all His creation, and
which the Qur'an describes as "the way of God" (sunnat
Allah). For all such suffering man has only himself to
blame, since "God does not wrong anyone by as much as an
atom's weight" (4:40).
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Note - 598To blame a man of God for our misfortunes is doubly
unjust. For he comes to save us from misfortune, and it
is because we flout him or pay no heed to him, that our
own rebellion, brings its own punishment. If we realise
this truth we shall be saved from two sins: (1) the sin
of injustice to Allah's Messengers, who come for our
good, and not for our harm: (2) the sin of not realising
our own shortcomings or rebellion, and thus living in
spiritual darkness. If the Message is from Allah, that
carries its own authority: "enough is Allah for a
witness."
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There is no contradiction between this statement and the preceding one that "all is from God". In the world-view of the Qur'an, God is the ultimate source of all happening: consequently, all good that comes to man and all evil that befalls him flows, in the last resort, from God's will. However, not everything that man regards as "evil fortune" is really, in its final effect, evil - for, "it may well be that you hate a thing the while it is good for you, and it may well be that you love a thing the while it is bad for you: and God knows, whereas you do not know" (2:216). Thus, many an apparent "evil" may sometimes be no more than a trial and a God-willed means of spiritual growth through suffering, and need not necessarily be the result of a wrong choice or a wrong deed on the part of the person thus afflicted. It is, therefore, obvious that the "evil" or "evil fortune" of which this verse speaks has a restricted connotation, inasmuch as it refers to evil in the moral sense of the word: that is to say, to suffering resulting from the actions or the behaviour of the person concerned, and this in accordance with the natural law of cause and effect which God has decreed for all His creation, and which the Qur'an describes as "the way of God" (sunnat Allah). For all such suffering man has only himself to blame, since "God does not wrong anyone by as much as an atom's weight" (4:40). |
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To blame a man of God for our misfortunes is doubly unjust. For he comes to save us from misfortune, and it is because we flout him or pay no heed to him, that our own rebellion, brings its own punishment. If we realise this truth we shall be saved from two sins: (1) the sin of injustice to Allah's Messengers, who come for our good, and not for our harm: (2) the sin of not realising our own shortcomings or rebellion, and thus living in spiritual darkness. If the Message is from Allah, that carries its own authority: "enough is Allah for a witness." |
